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Author: yazdi

Diana Bilimoria, Ph.D. is Professor of Organizational Behavior at the Department of Organizational Behavior, Weatherhead School of Management, Case Western Reserve University. She received her Ph.D. in Business Administration from The University of Michigan.

Dr. Bilimoria’s research focuses on leadership, governance, gender and diversity in organizations. Her work helps individuals and organizations enhance their leadership contributions and impact to create positive benefits. She is interested in studying issues surrounding the representation, careers, quality of life and success of individuals in organizations, especially women and underrepresented minorities, particularly their advancement to and participation in senior organizational ranks such as in top executive teams and on boards of directors. Her work on gender diversity, emotional intelligence, and leadership development has applications for individual, group, and organizational change. Her research has been used to facilitate the institutional transformation of research universities to become more inclusive of the success and contributions of women faculty. Other applications include the improvement of corporate and nonprofit organizational practices of selection, performance evaluation, advancement, and leadership development to attract and retain a diverse workforce.

The entrance of this cave is one of the largest in Iran. It is a 20m wide and 5m high portal leading to a 50x100m big and up to 12m high chamber.

In the middle of the entrance hall is a 1,800 years old statue of Shapoor I., the Great (241-272). About 1,400 years ago, after the collapse of the Sassanid dynasty, it was pulled down and lost one of its legs. About 70 years ago, the arms of the statue were also broken. 30 years ago a group of enthusiasts raised it on its feet and fixed the foot with iron and concrete.

Jehangir Mehta is the executive chef and owner of New York City restaurant Graffiti. He is also the author of the 2008 HarperCollins cookbook “Mantra: The Rules of Indulgence,” offers a cooking class at his restaurant for children 4-14 called “Candy Camp” designed to build interest in more diverse foods, hosts exclusive in-home dinner parties and runs an event planning company.

He’s a creative genius, one of the hardest working men in the food biz, eloquent and also truly a nice guy. A visit to his restaurant Graffiti will confirm it all.

Theatre tradition in Sanskrit was very rich & highly developed in ancient India. One more theatre tradition was there which was folk theatre tradition. Sanskrit Theatre tradition which was originated before Kalidas, developed rapidly up to 8th century. Thereafter emergence of outside forces restricted its growth up to beginning of 19th century. In all adverse conditions Folk Theatre kept alive its identity. Even in folk theatre two streams Ras Lila & Ram Lila was much popular & they contributed to development of modern theatre. For the pioneers of Modern Theatre like Vishnudas Bhave such traditions only were available for reference.

Parsi Theatrical Company

Mumbai Gujarati Natak Mandali

In 1840’s Vishnudas Bhave started Marathi Theatre. Before him king of Tanjore Bhonsle had written & staged few dramas which was basically inspired from ‘Jan Natak’ of that period & folk traditions like ‘Yaksha Gaan’ & ‘ Bhagvat Mela’. Within short period after that in 1850’s Parsis started Parsi Theatre in Bombay. Parsis were basically Gujarati. They started playing dramas in their Parsi language, which was typical form of Gujarati, language. In 1871 Dadi Patel staged first ever Urdu drama which was an Urdu translation of (Parsi) Gujarati drama ‘Suna Na Mul In Khurshed’ (Written by Edalji Khori, translated by Behramji F. Marzban).

Around 1878 two brothers Mulji & Waghji Asharam Oza established ‘Morbi Arya Subodh Natak Mandali’ in Morbi (Saurashtra) & started Gujarati Theatre activity on full flagged. Thus all these three tradition are found distinct from each other at end of 19th century. However staging of Gujarati Dramas by Parsis & staging of Urdu – Hindi Dramas by Gujaratis are found up to 1930’s & even beyond that.

Music of theatre is a unique feature of Indian culture. The main contribution of professional theatre which started in India in mid of 19th century is its music which was such significant that it is suppose to be given special identity as one more class of Indian musical tradition but it does not happened.

MUSIC OF PARSI / URDU THEATRE

In the initial period (up to 1866 AD) music was not considered as a part of drama but was used to present at middle or end of drama in form of concert. Then after tradition of singing song in main stream of story came in to existence.

In Parsi theatre music one important type was of COMIC SONGS which was a unique feature significantly found in Parsi – Urdu & Gujarati theatre. Phirozshah Mistry, Sorabjee Dhondi, Master Mohan etc. were famous comic artists of that time. Their records were also cut in large numbers, which remained popular for a long time. Comic songs are also found in Urdu theatre.

Apart from Classical based songs & comic songs there were also some English songs or Western Music based songs. Many times such songs were comic songs.

GUJARATI THEATRE & ITS MUSIC

In beginning music of Gujarati Theatre was highly influenced by Parsi-Urdu Theatre. In this period overleaping and interactions of Parsi-Gujarati theatre was such an intense that it is very difficult to discriminate both. Attempts of incorporating classical music were done. However traditional folk music also find its way because the majority of viewers class belonged to rural population particularly in villages.

My father was born in Bombay and attended The Sir J.J.P.B Institution and was to be the highest amongst those who passed The S.S.C.Examination in 1953. He subsequently went on to achieve a 1st Class Honours Degree in Mechanical Engineering from The University of Bombays Technical Instute for Science and Technology. He was awarded a full honorary Scholarship from The ex-students Jubilee fund to further his studies at London’s Imperial College of Science and Technology during which time he worked alongside Professor D.B.Spalding CBE in the field of Heat Transfer and Rocket Combustion from 1958 to 1961 and was later awarded The Prestigious DIC ( The Diploma of ‘ Membership’ of The Imperial College ). He later went on to become a Senior Architect at The World Most illustrious Car Giant Rolls Royce & Bentley Motors UK Ltd. Three months prior to his death he was due to be appointed Head of Aerospace ( Civil & Defence ) Archtectural Engineering and Design at Rolls Royce’s Aerospace Divisional HQ in Crew. Sadley he passed away due to heart failure in 1978 aged just 44 years. Deeply missed. Your Sincerely His Beloved Son Neville Cawas Cyrus Bardoliwalla BSc (Hons), MCMI

The ‘Calendar Controversy’ is very old in the Zoroastrian religion. Up until 1129 CE, Zoroastrians in India intercalated an extra 30-day month to their 365-day calendar after every 120 years, thereby restoring parity with the Georgian calendar. This meant that, the Zoroastrian New Year began on 21st March after every 120 years. However, after 1129 CE, the said intercalation was abandoned.

This brought to an end the parity with the Georgian calendar that requires the typical solar year to comprise of 365 ¼ days. This also marked the beginning of the progressive ‘drag’ between the ‘True’ New Year Day that fell on 21st March and the ‘Apparent’ New Year Day that currently falls in March, July and August.

This also marked the formation of three distinct Zoroastrian calendars, viz: Shenshai, Kadmi and Fasli. The anomalies between the beliefs surrounding the three calendars have reached such absurd levels that the world-wide 200,000-strong Zoroastrian community celebrated three New Year Days for their current year 1379 AY (After Yazdegerd III) on 21-Mar-2009 (Fasli), 20-Jul-2009 (Kadmi) and

19-Aug-2009 (Shenshai).

That the True Zoroastrian New Year begins on the day when the Sun returns to the first degree of Aries in the month of Fravardin, has been established beyond doubt. This is the day of the Spring Equinox and always falls on 21st March.

Recently, I chanced upon an article dated 21-Mar-1963 written by Behramshah Dinshahji Pithavala (13-Nov-1905 to 01-Aug-2001) wherein the author has quite convincingly propounded the case for a Unified Zoroastrian Dini Year that will un-failingly begin on 21st March of each year. Concurrently, I also chanced upon an obituary to Behramshah Dinshahji Pithavala written by Roni K. Khan. The obituary reveals what an evolved soul Behramshah Dinshahji Pithavala really was.

I have attached both articles hereto and wish that saner counsels prevail among all decision makers in this matter and that, worldwide, all Zoroastrians celebrate their New Year Day on 21st March every year.

If “conversion” means to discard one’s own ancestral religion and to adopt an alien religion, then conversion is unknown in the Avesta, in the Zoroastrian religion, and in ancient Iranian history.

During the long and chequered history, the ancient Iranian rulers never adopted a policy of proselytization. On the contrary, the Iranian rulers have become famous in history for their liberal administration and liberal religious policy. They granted freedom of religion, belief, and worship to the subject peoples. This is too well known to detain us here particularly in connection with the Achaemenian and Parthian emperors. Some explanation, however, in connection with the Sasanian emperors is necessary.

LIBERAL RELIGIOUS POLICY
. The Iranians had come in contact with the Jewish people in very remote periods. During the Achaemenian times the Jews were an influential people in Iran. During that period the Greeks had also come in contact with the Iranians. During the Parthian period, the Jews, the Greeks, the Romans, and the Buddhists had settled in Iran. In Sasanian times, the Jews and Christians had their colonies, settlements, and religious institutions in Iran, and they were managing their own civic and religious affairs. Christianity came to Iran and Armenia about the beginning of the fourth century;
and since then the Christians were living peacefully in Iran enjoying political and religious freedom.

Thus Encyclopaedia of Religion and Ethics 11, p. 203 records:
“Christianity spread widely and was well organized in the Persian Empire under the Sasanians, specially in the Nestorian form. At the moment of the Musalman invasion it counted seven metropolitan provinces and 80 bishoprics, stretching from Armenia to India. Not infrequently Christians enjoyed high favour at the court, especially during the great reign of the first Chosroes.”